Chapter II.

Differences between spiritual gifts and saving grace.

Theirnature in general, which in the next place we inquire into, will
be much discovered in the consideration of those things wherein these gifts
do agree with saving graces, and wherein they differ from
them.

First, There are four things wherein spiritual
gifts and saving graces do agree:—

1. They are, both sorts of them, the purchase of
Christ for his church, the especial fruit of his mediation. We speak
not of such gifts or endowments of men’s minds as consist merely in the
improvement of their natural faculties: such are wisdom, learning,
skill in arts and sciences; which those may abound and excel in who
are utter strangers to the church of Christ, and frequently they do so, to
their own exaltation and contempt of others. Nor do I intend abilities for
actions, moral, civil, or political; as fortitude, skill in
government or rule, and the like. For although these are gifts of the
power of the Spirit of God, yet they do belong unto those operations which
he exerciseth in upholding or ruling of the world, or the old creation as
such, whereof I have treated before. But I intend those alone which are
conversant about the gospel, the things and duties of it, the
administration of its ordinances, the propagation of its doctrine,
and profession of its ways. And herein also I put a difference between
them and all those gifts of the Spirit about sacred things which any of the
people of God enjoyed under the old testament; for we speak only of those
which are “powers of the world to come.” Those others were suited to the
economy of the old covenant, and confined with the light which God was
pleased then to communicate unto his church. Unto the gospel
state they were not suited, nor would be useful in it, Hence the
prophets, who had the most eminent 426gifts, did yet all of them
come short of John the Baptist, because they had not, by virtue of their
gifts, that acquaintance with the person of Christ and insight into his
work of mediation that he had; and yet also he came short of him that is
“least in the kingdom of heaven,” because his gifts were not purely
evangelical. Wherefore, those gifts whereof we treat are such as
belong unto the kingdom of God erected in an especial manner by Jesus
Christ after his ascension into heaven; for he was exalted that he might
fill all things, τὰ πάντα,
that is, the whole church, with these effects of his power and grace. The
power, therefore, of communicating these gifts was granted unto the Lord
Christ as mediator, by the Father, for the foundation and edification of
his church, as it is expressed, Acts ii.
33; and by them was his kingdom both set up and propagated, and
is preserved in the world. These were the weapons of warfare which he
furnished his disciples withal when he gave them commission to go forth and
subdue the world unto the obedience of the gospel, chap. i. 4, 8; and
mighty were they through God unto that purpose, 2 Cor. x. 3–6. In the use and
exercise of them did the gospel “run, and was glorified,” to the ruin of
the kingdom of Satan and darkness in the world. And that he was ever able
to erect it again, under another form than that of Gentilism, as
he hath done in the antichristian apostasy of the church visible,
it was from a neglect and contempt of these gifts, with their due use and
improvement, When men began to neglect the attaining of these spiritual
gifts, and the exercise of them, in praying, in preaching, in
interpretation of the Scripture, in all the administrations and whole
worship of the church, betaking themselves wholly to their own abilities
and inventions, accommodated unto their ease and secular interest, it was
an easy thing for Satan to erect again his kingdom, though not in the old
manner, because of the light of the Scripture, which had made an impression
on the minds of men which he could not obliterate. Wherefore he never
attempted openly any more to set up Heathenism or
Paganism, with the gods of the old world and their worship; but he
insensibly raised another kingdom, which pretended some likeness unto and
compliance with the letter of the word, though it came at last to
be in all things expressly contrary thereunto. This was his kingdom of
apostasy and darkness, under the papal antichristianism
and woful degeneracy of other Christians in the world; for when men who
pretend themselves intrusted with the preservation of the kingdom of
Christ did wilfully cast away those weapons of their warfare whereby
the world was subdued unto him, and ought to have been kept in subjection
by them, what else could ensue?

By these gifts, I say, doth the Lord Christ demonstrate his
power and exercise his rule. External force and carnal weapons were far
427from his thoughts, as unbecoming his absolute sovereignty over
the souls of men, his infinite power and holiness. Neither did any ever
betake themselves unto them in the affairs of Christ’s kingdom, but either
when they had utterly lost and abandoned these spiritual weapons, or did
not believe that they are sufficient to maintain the interest of the
gospel, though originally they were so to introduce and fix it in the
world, — that is, that although the gifts of the Holy Ghost were
sufficient and effectual to bring in the truth and doctrine of the
gospel against all opposition, yet are they not so to maintain it;
which they may do well once more to consider. Herein, therefore, they
agree with saving graces; for that they are peculiarly from Jesus
Christ the mediator is confessed by all, unless it be by such as by whom
all real internal grace is denied. But the sanctifying operations of the
Holy Spirit, with their respect unto the Lord Christ as mediator, have been
sufficiently before confirmed.

2. There is an agreement between saving graces and
spiritual gifts with respect unto their immediate efficient
cause. They are, both sorts of them, wrought by the power of the
Holy Ghost. As to what concerneth the former, or saving grace, I have
already treated of that argument at large; nor will any deny that the Holy
Ghost is the author of these graces but those that deny that there
are any such. That these gifts are so wrought by him is expressly
declared wherever there is mention of them, in general or particular.
Wherefore, when they acknowledge that there were such gifts, all confess
him to be their author. By whom he is denied so to be, it is only because
they deny the continuance of any such gifts in the church of God.
But this is that which we shall disprove.

3. Herein also they agree, that both sorts of them are
designed unto the good, benefit, ornament, and glory of
the church. The church is the proper seat and subject of them, to it are
they granted, and in it do they reside; for Christ is given to be the “head
over all things to the church, which is his body, the fullness of him that
filleth all in all,” Eph. i.
22, 23. But this “church” falls under a double consideration:—
first, as it is believing; secondly, as it is professing.
In the first respect absolutely it is invisible, and as such is
the peculiar subject of saving grace. This is that church which “Christ
loved and gave himself for, that he might sanctify and cleanse it, and
present it unto himself a glorious church, not having spot, or wrinkle, or
any such thing; but that it should be holy and without blemish,” chap. v. 26, 27. This is the work of
saving grace, and by a participation thereof do men become members of
this church, and not otherwise. And hereby is the professing
church quickened and enabled unto profession in an acceptable manner; for
the elect receive grace unto this end in this world, that they may
428glorify Christ and the gospel in the exercise of it, Col. i. 6; John xv.
8. But gifts are bestowed on the professing church to render it
visible in such a way as whereby God is glorified. Grace gives an
invisible life to the church, gifts give it a visible
profession; for hence doth the church become organical, and
disposed into that order which is beautiful and comely. Where any church
is organized merely by outward rules, perhaps of their
own devising, and makes profession only in an attendance unto outward
order, not following the leading of the Spirit in the communication of his
gifts, both as to order and discharge of the duties of profession, it is
but the image of a church, wanting an animating principle and
form. That profession which renders a church visible according to
the mind of Christ, is the orderly exercise of the spiritual gifts
bestowed on it, in a conversation evidencing the invisible
principle of saving grace. Now, these gifts are conferred on the
church in order unto “the edification of itself in love,” Eph. iv. 16, as also for the
propagation of its profession in the world, as shall be declared afterward.
Wherefore, both of these sorts have in general the same end, or
are given by Christ unto the same purpose, — namely, the good and
benefit of the church, as they are respectively suited to promote
them.

4. It may also be added, that they agree herein, that they
have both the same respect unto the bounty of Christ. Hence every
grace is a gift, that which is given and freely bestowed on them that have
it, Matt. xiii. 11; Phil. i. 29. And although, on the
other side, every gift be not a grace, yet, proceeding from gracious favour
and bounty, they are so called, Rom. xii.
6; Eph. iv. 7. How, in their due
exercise, they are mutually helpful and assistant unto each other, shall be
declared afterward.

Secondly, We may consider wherein the difference lies or
doth consist which is between these spiritual gifts and sanctifying
graces: and this may be seen in sundry instances; as, —

1. Saving graces are καρπός, the “fruit” or fruits “of the Spirit,”
Gal. v. 22; Eph. v.
9; Phil. i. 11. Now, fruits
proceed from an abiding root and stock, of whose nature they do
partake. There must be a “good tree” to bring forth “good fruit,”
Matt. xii. 33. No external watering
or applications unto the earth will cause it to bring forth useful fruits,
unless there are roots from which they spring and are educed. The Holy
Spirit is as the root unto these fruits; the root which bears them, and
which they do not bear, as Rom. xi.
18. Therefore, in order of nature, is he given unto men before
the production of any of these fruits. Thereby are they ingrafted into the
olive, are made such branches in Christ, the true vine, as derive vital
juice, nourishment, and fructifying virtue from him, even by the Spirit.
So is he “a well of water springing up into everlasting 429life,”
John iv. 14. He is a spring in
believers; and all saving graces are but waters arising from that living,
overflowing spring. From him, as a root or spring, as an eternal
virtue, power, or principle, do all these fruits come. To this
end doth he dwell in them and abide with them, according to the promise of
our Lord Jesus Christ, John xiv.
17; Rom. viii.
11; 1 Cor. iii.
16; whereby the Lord Christ effecteth his purpose in “ordaining
his disciples to bring forth fruit” that should “remain,” John xv. 16. In the place of his
holy residence, he worketh these effects freely, according to his own will.
And there is nothing that hath the true nature of saving grace but what is
so a fruit of the Spirit. We have not first these
graces, and then by virtue of them receive the Spirit,
(for whence should we have them of ourselves?) but the Spirit
bestowed on us worketh them in us, and gives them a spiritual, divine
nature, in conformity unto his own.

With gifts, singly considered, it is otherwise.
They are indeed works and effects, but not properly
fruits of the Spirit, nor are anywhere so called. They are
effects of his operation upon men, not fruits of
his working in them; and, therefore, many receive these gifts who
never receive the Spirit as to the principal end for which he is promised.
They receive him not to sanctify and make them temples unto God;
though metonymically, with respect unto his outward effects, they
may be said to be made partakers of him. This renders them of a
different nature and kind from saving graces; for whereas there is
an agreement and coincidence between them in the respects before mentioned,
and whereas the seat and subject of them, — that is, of gifts absolutely,
and principally of graces also, — is the mind, the difference of
their nature proceeds from the different manner of their communication from
the Holy Spirit.

2. Saving grace proceeds from, or is the effect
and fruit of, electing love. This I have proved before, in our
inquiry into the nature of holiness. See it directly asserted, Eph. i. 3, 4; 2 Thess. ii. 13; Acts
ii. 47, xiii. 48. Whom God graciously chooseth and designeth
unto eternal life, them he prepares for it by the communication of the
means which are necessary unto that end, Rom. viii. 28–30. Hereof
sanctification, or the communication of saving grace, is comprehensive; for
we are “chosen to salvation through sanctification of the Spirit,”
2 Thess. ii. 13, for this is that
whereby we are “made meet to be partakers of the inheritance of the saints
in light,” Col. i. 12. The end of God in
election is the sonship and salvation of the elect, “to the praise
of the glory of his grace,” Eph. i. 5,
6; and this cannot be unless his image be renewed in
them in holiness or saving graces. These, therefore, he works in them, in
pursuit of his eternal purpose therein. But gifts, on the other
hand, which are no more 430but so, and where they are solitary or
alone, are only the effects of a temporary election. Thus God
chooseth some men unto some office in the church, or unto some
work in the world. As this includeth a preferring them before or
above others, or the using them when others are not used, we call it
election; and in itself it is their fitting for and separation
unto their office or work. And this temporary election is the
cause and rule of the dispensation of gifts. So he chose Saul to
be king over his people, and gave him thereon “another heart,” or gifts
fitting him for rule and government. So our Lord Jesus Christ chose and
called at the first twelve to be his apostles, and gave unto them
all alike miraculous gifts. His temporary choice of them was the
ground of his communication of gifts unto them. By virtue hereof no saving
graces were communicated unto them, for one of them never arrived unto a
participation of them. “Have not I,” saith our Saviour unto them, “chosen
you twelve, and one of you is a devil?” John vi.
70. He had chosen them unto their office, and endowed them with
extraordinary gifts for the discharge thereof; but one of them
being not “chosen unto salvation before the foundation of the world,” being
not “ordained unto eternal life,” but, on the other side, being the “son of
perdition,” or one certainly appointed unto destruction, or “before of old
ordained unto that condemnation,” he continued void of all sanctifying
graces, so as, unto any acceptation with God, he was in no better condition
than the devil himself, whose work he was to do. Yet was he, by virtue of
this choice unto the office of apostleship for a season, endowed
with the same spiritual gifts that the others were. And this distinction
our Saviour himself doth plainly lay down; for whereas he says, John vi. 70, “Have not I chosen you
twelve,” — that is, with a temporary choice unto office, —
chap. xiii. 18, he saith, “I speak
not of you all; I know whom I have chosen,” so excepting Judas from that
number, as is afterward expressly declared: for the election which
here he intends is that which is accompanied with an infallible ordination
unto abiding fruit-bearing, chap. xv.
16, that is, eternal election, wherein Judas had no
interest.

And thus it is in general, and in other instances. When
God chooseth any one to eternal life, he will, in pursuit of that
purpose of his, communicate saving grace unto him. And although
all believers have gifts also sufficient to enable them unto the discharge
of their duty in their station or condition in the church, yet they do not
depend on the decree of election. And where God calleth any, or
chooseth any, unto an office, charge, or work in the church, he always
furnisheth him with gifts suited unto the end of them. He doth not so,
indeed, unto all that will take any office unto themselves; but he doth so
unto all whom he calls thereunto. Yea, his call is 431no
otherwise known but by the gifts which he communicates for the
discharge of the work or office whereunto any are called. In common use, I
confess, all things run contrary hereunto. Most men greatly insist on the
necessity of an outward call unto the office of the ministry; and
so far, no doubt, they do well, for “God is the God of order,” — that is,
of his own: but whereas they limit this outward call of theirs unto certain
persons, ways, modes, and ceremonies of their own, without which they will
not allow that any man is rightly called unto the ministry, they do but
contend to oppress the consciences of others by their power and with their
inventions. But their most pernicious mistake is yet remaining. So that
persons have, or do receive, an outward call in their mode and
way, — which what it hath of a call in it I know not, — they are not
solicitous whether they are called of God or no: for they continually admit
them unto their outward call on whom God hath bestowed no
spiritual gifts to fit them for their office; whence it is as evident as if
written with the beams of the sun, that he never called them thereunto.
They are as watchful as they are able that God himself shall impose none on
them besides their way and order, or their call; for let a man be
furnished with ministerial gifts never so excellent, yet if he will not
come up to their call, they will do what lies in them for ever to shut him
out of the ministry. But they will impose upon God without his
call every day; for if they ordain any one in their way
unto an office, though he have no more of spiritual gifts than Balaam’s
ass, yet (if you will believe them) Christ must accept of him for a
minister of his, whether he will or no. But let men dispose of things as
they please, and as it seemeth good unto them, Christ hath no other order
in this matter, but “As every one hath received the gift, so let them
minister, as good stewards of the manifold grace of God,” 1 Pet. iv. 10, Rom. xii. 6–8. It is true that no
man ought to take upon him the office of the ministry but he that is, and
until he be, solemnly called and set apart thereunto by the
church; but it is no less true that no church hath either rule or
right so to call or set apart any one to the ministry whom Christ
hath not previously called by the communication of spiritual gifts
necessary to the discharge of his office. And these things must be largely
insisted on afterward.

3. Saving grace is an effect of the
covenant, and bestowed in the accomplishment and by virtue of the
promises thereof. This hath been declared elsewhere at large, where we
treated of regeneration and sanctification. All that are taken into this
covenant are sanctified and made holy. There is no grace designed unto any
in the eternal purpose of God, none purchased or procured by the
mediation of Christ, but it is comprised in and
exhibited by the promises of the covenant. Wherefore, they only
who are taken into that 432covenant are made partakers of saving
grace, and they are all so. Things are not absolutely so with respect unto
spiritual gifts, although they also in some sense belong unto the covenant:
for the promises of the covenant are of two sorts, — (1.) Such as belong
unto the internal form and essence of it; (2.) Such as belong unto its
outward administration, — that is, the ways and means whereby its
internal grace is made effectual. Saving grace proceedeth from the
former, gifts relate unto the latter; for all the promises of the
plentiful effusion of the Spirit under the new testament, which
are frequently applied unto him as he works and effects evangelical gifts,
extraordinary and ordinary, in men, do belong unto the new covenant, — not
as unto its internal essence and form, but as unto its outward
administration. And if you overthrow this distinction, that the covenant
is considered either with respect unto its internal grace or its external
administration, every thing in religion will be cast into confusion. Take
away internal grace, as some do, and the whole is rendered a mere
outside appearance; take away the outward administration, and all
spiritual gifts and order thereon depending must cease. But as it is
possible that some may belong unto the covenant with respect unto
internal grace who are no way taken into the external
administration of it, as elect infants who die before they are baptized; so
it is frequent that some may belong to the covenant with respect to its
outward administration, by virtue of spiritual gifts, who are not
made partakers of its inward effectual grace.

4. Saving grace hath an immediate respect unto the
priestly office of Jesus Christ, with the discharge thereof in his
oblation and intercession. There is, I acknowledge, no gracious
communication unto men that respects any one office of Christ exclusively
unto the others: for his whole mediation hath an influence into all that we
receive from God in a way of favour or grace; and it is his person, as
vested with all his offices, that is the immediate fountain of all grace
unto us: but yet something may, yea, sundry things do, peculiarly respect
some one of his offices, and are the immediate effects of the virtue and
efficacy thereof. So is our reconciliation and peace with God the
peculiar effect of his oblation, which as a priest he offered unto
God. And so in like manner is our sanctification also, wherein we
are washed and cleansed from our sins in his blood, Eph. v. 25, 26; Tit. ii. 14. And although grace be
wrought in us by the administration of the kingly power of Christ,
yet it is in the pursuit of what he hath done for us as a priest,
and for the making of it effectual unto us; for by his kingly
power he makes effectual the fruits of his oblation and intercession. But
gifts proceed solely from the regal office and power of Christ. They have
a remote respect 433unto and foundation in the death of Christ,
in that they are all given and distributed unto and for the good of that
church which he purchased with his own blood; but immediately they are
effects only of his kingly power. Hence authority to give and
dispose them is commonly placed as a consequent of his exaltation at the
right hand of God, or with respect thereunto, Matt. xxviii. 18; Acts ii. 33. This the apostle
declares at large, Eph. iv. 7, 8, 11,
12. Christ being exalted at the right hand of God, all power in
heaven and earth being given unto him, and he being given to be head over
all things unto the church, and having for that end received the promise of
the Spirit from the Father, he gives out these gifts as it seemeth good
unto him. And the continuation of their communication is not the least
evidence of the continuance of the exercise of his kingdom; for besides the
faithful testimony of the word to that purpose, there is a threefold
evidence thereof, giving us experience of it:— (1.) His communication of
saving grace in the regeneration, conversion, and sanctification of the
elect; for these things he worketh immediately by his kingly power. And
whilst there are any in the world savingly called and sanctified, he leaves
not himself without witness as to his kingly power over all flesh, whereon
he “gives eternal life unto as many as the Father hath given him,”
John xvii. 2. But this evidence is
wholly invisible unto the world, neither is it capable of receiving it when
tendered, because it cannot receive the Spirit, nor seeth him, nor knoweth
him, John xiv. 17; nor are the things
thereof exposed to the judgment of sense or reason, 1 Cor. ii. 9, 10. (2.) Another
evidence hereof is given in the judgments that he executes in the
world, and the outward protection which he affords unto his church. On
both these there are evident impressions of the continued actual exercise
of his divine power and authority; for in the judgments that he executes on
persons and nations that either reject the gospel or persecute it,
especially in some signal and uncontrollable instance, as also in the
guidance, deliverance, and protection of his church, he manifests that
though he was dead, yet he is alive, and hath the keys of hell and of
death. But yet because he is, on the one hand, pleased to exercise great
patience towards many of his open, stubborn adversaries, yea, the greatest
of them, suffering them to walk and prosper in their own ways; and, [on the
other], to leave his church unto various trials and distresses, his power
is much hid from the world at present in these dispensations. (3.) The
third evidence of the continuance of the administration of his mediatory
kingdom consists in his dispensation of these spiritual gifts,
which are properly the powers of the new world; for such is the
nature of them and their use, such the sovereignty that appears in their
distribution, such their distinction and 434difference from all
natural endowments, that even the world cannot but take notice of them,
though it violently hate and persecute them, and the church is abundantly
satisfied with the sense of the power of Christ in them. Moreover, the
principal end of these gifts is to enable the officers of the church unto
the due administration of all the laws and ordinances of Christ unto its
edification. But all these laws and ordinances, these offices and
officers, he gives unto the church as the Lord over his own house, as the
sole sovereign lawgiver and ruler thereof.

5. They differ as unto the event even in this
world they may come unto, and ofttimes actually do so accordingly; for all
gifts, the best of them, and that in the highest degree wherein
they may be attained in this life, may be utterly lost or taken away. The
law of their communication is, that he who improveth not that
talent or measure of them which he hath received, it shall be
taken from him; for whereas they are given for no other end but to
trade withal, according to the several capacities and
opportunities that men have in the church, or their families, or their own
private exercise, if that be utterly neglected, to what end should they be
left unto rust and uselessness in the minds of any? Accordingly we find it
to come to pass. Some neglect them, some reject them, and from both sorts
they are judicially taken away. Such we have amongst us. Some there are
who had received considerable spiritual abilities for evangelical
administrations, but after a while they have fallen into an outward state
of things wherein, as they suppose, they shall have no advantage
by them, yea, that their exercise would turn to their
disadvantage, and thereon do wholly neglect them. By this means
they have insensibly decayed, until they become as devoid of spiritual
abilities as if they never had experience of any assistance in that kind.
They can no more either pray, or speak, or evidence the power of the Spirit
of God in any thing unto the edification of the church. “Their arm is
dried up, and their right eye is utterly darkened,” Zech. xi. 17. And this sometimes
they come to be sensible of, yea, ashamed of, and yet cannot retrieve
themselves. But, for the most part, they fall into such a state as wherein
the profession and use of them become, as they suppose, inconsistent with
their present interest; and so they openly renounce all concernment in
them. Neither, for the most part, do they stay here, but after they have
rejected them in themselves, and espoused lazy, profitable,
outward helps in their room, they blaspheme the Author of them in
others, and declare them all to be delusions, fancies, and imaginations;
and if any one hath the confidence to own the assistance of the Holy Spirit
in the discharge of the duties of the gospel unto the edification of the
church, he becomes unto them a scorn and reproach. These are branches cut
off 435from the Vine, whom men gather [for the fire], or those
whose miserable condition is described by the apostle, Heb. vi. 4–6. But one way or other
these gifts may be utterly lost or taken away from them who have once
received them, and that whether they be ordinary or
extraordinary. There is no kind of them, no degree of them, that
can give us any security that they shall be always continued with us, or at
all beyond our diligent attendance unto their use and exercise. With
saving grace it is not so. It is, indeed, subject unto various
decays in us, and its thriving or flourishing in our souls depends upon and
answers unto our diligent endeavour in the use of all means of holiness
ordinarily, 2 Pet. i.
5–10; for besides that no man can have the least evidence of any
thing of this grace in him if he be totally negligent in its exercise and
improvement, so no man ought to expect that it will thrive or abound in him
unless he constantly and diligently attend unto it, and give up himself in
all things to its conduct; — but yet, as to the continuance of it in the
souls of the elect, as to the life and being of its principle, and its
principal effect in habitual conformity unto God and his will, it is
secured in the covenant of grace.

6. On whomsoever saving grace is bestowed, it is
so firstly and principally for himself and his own good. It is a
fruit of the especial love and kindness of God unto his own soul, Jer. xxxi. 3. This both the nature
and all the ends of it do declare; for it is given unto us to renew the
image of God in us, to make us like unto him, to restore our
nature, enable us unto obedience, and to make us meet for the inheritance
of the saints in light. But yet we must take heed that we think not that
grace is bestowed on any merely for themselves; for, indeed, it is
that wherein God designeth a good unto all: “Vir bonus commune bonum,” — “A good man is a good to
all;” Mic. v. 7. And, therefore, God in the
communication of saving grace unto any hath a threefold respect
unto others, which it is the duty of them that receive it diligently to
consider and attend unto:— (1.) He intends to give an example by it of what
is his will, and what he approveth of; and, therefore, he requires of them
in whom it is such fruits in holy obedience as may express the example of a
holy life in the world, according to the will of God and unto his glory.
Hereby doth he further the salvation of the elect, 1 Pet. iii. 1, 2; 1
Cor. vii. 16; convince the unbelieving world at present,
1 Pet. ii.
12, 15, iii. 16; and condemn it hereafter, Heb. xi. 7; and himself is glorified,
Matt. v. 16. Let no man, therefore,
think that because grace is firstly and principally given him for
himself and his own spiritual advantage, he must not account for
it also with respect unto those other designs of God; yea, he who, in the
exercise of what he esteems grace, hath respect only unto himself, gives
436an evidence that he never had any that was genuine and of the
right kind. (2.) Fruitfulness unto the benefiting of others is hence also
expected. Holy obedience, the effect of saving grace, is frequently
expressed in the Scripture by fruits and fruitfulness. See
Col. i. 10. And these fruits, or the
things which others are to feed upon and to be sustained by, are to be born
by the plants of the Lord, the trees of righteousness. The fruits
of love, charity, bounty, mercy, wisdom, are those whereby grace
is rendered useful in the world, and is taken notice of as that which is
lovely and desirable, Eph. ii.
10. (3.) God requires that by the exercise of grace the
doctrine of the gospel be adorned and propagated. This doctrine is from
God; our profession is our avowing of it so to be. What it is the world
knows not, but takes its measure of it from what it observes in them by
whom it is professed. And it is the unprofitable, flagitious lives of
Christians that have almost thrust the gospel out of the world with
contempt. But the care that it be adorned, that it be
glorified, is committed of God unto every one on whom he bestows
the least of saving grace; and this is to be done only by the guidance of a
holy conversation in conformity thereunto. And many other such blessed
ends there are, wherein God hath respect unto the good and advantage of
other men in the collation of saving grace upon any. And if gracious
persons are not more useful than others in all things that may have a real
benefit in them unto mankind, it is their sin and shame. But yet, after
all, grace is principally and in the first place given unto men for
themselves, their own good and spiritual advantage, out of love to their
souls, and in order unto their eternal blessedness; all other effects are
but secondary ends of it. But as unto these spiritual gifts it is
quite otherwise. They are not in the first place bestowed on any for their
own sakes or their own good, but for the good and benefit of
others. So the apostle expressly declares, 1
Cor. xii. 7, “The manifestation of the Spirit is given to every
man to profit withal.” These gifts, whereby the Spirit evidenceth and
manifesteth his power, are bestowed on men for this very end, that they may
profit and benefit others in their edification; and yet, also, where they
are duly improved, they tend much to the spiritual advantage of them on
whom they are bestowed, as we shall see afterward. Wherefore, as
grace is primarily given unto us for ourselves, and secondarily
for the good of others; so gifts are bestowed in the first place
for the edification of others, and secondly for our own spiritual advantage
also.

7. The principal difference between them is in their
nature and kind, discovering itself in the different subjects,
operations, and effects; for those already insisted on are
principally from external causes and considerations. And, — (1.) As to the
different subjects of 437them, spiritual gifts
are placed and seated in the mind or understanding only;
whether they are ordinary or extraordinary, they have no other hold or
residence in the soul. And they are in the mind as it is notional
and theoretical, rather than as it is practical. They are
intellectual abilities, and no more. I speak of them which have
any residence in us; for some gifts, as miracles and tongues,
consisted only in a transient operation of an extraordinary
power. Of all others, illumination is the foundation, and
spiritual light their matter. So the apostle declares in his order of
expression, Heb. vi. 4. The will, and the
affections, and the conscience are unconcerned in them, Wherefore, they
change not the heart with power, although they may reform the life
by the efficacy of light. And although God doth not ordinarily bestow them
on flagitious persons, nor continue them with such as after the reception
of them become flagitious, yet they may be in those who are unrenewed, and
have nothing in them to preserve men absolutely from the worst of sins.
But saving grace possesseth the whole soul; men are thereby
sanctified throughout, in the whole “spirit and soul and body,” 1 Thess. v. 23, as hath been at
large declared. Not only is the mind savingly enlightened, but
there is a principle of spiritual life infused into the whole soul,
enabling it in all its powers and faculties to act obedientially unto God,
whose nature hath been fully explained elsewhere. Hence, — (2.) They
differ in their operations: for grace changeth and transformeth
the whole soul into its own nature, Isa. xi.
6–8; Rom. vi. 17, xii. 2;
2 Cor. iii. 18. It is a new, a
divine nature unto the soul, and is in it a habit disposing, inclining, and
enabling of it unto obedience. It acts itself in faith, love, and
holiness in all things. But gifts of themselves have not
this power nor these operations. They may and do, in those who are
possessed of them in and under their exercise, make great impression on
their own affections, but they change not the heart, they renew not the
mind, they transform not the soul into the image of God. Hence, where
grace is predominant, every notion of light and truth which is
communicated unto the mind is immediately turned into practice, by having
the whole soul cast into the mould of it; where only gifts bear
away, the use of it in duties unto edification is best, whereunto it is
designed. (3.) As to effects or consequents, the great difference
is that on the part of Christ; Christ doth thereby dwell and reside in our
hearts, when concerning many of those who have been made partakers of these
other spiritual endowments, he will say, “Depart from me, I never knew
you,” which he will not say of any one whose soul he hath inhabited.

These are some of the principal agreements and
differences between saving graces and spiritual
gifts, both sorts of them being wrought in 438believers by
“that one and the self-same Spirit, which divideth to every one severally
as he will.” And for a close of this discourse I shall only add, that
where these graces and gifts, in any eminency or good
degree, are bestowed on the same persons, they are exceedingly helpful unto
each other. A soul sanctified by saving grace is the only proper soil for
gifts to flourish in. Grace influenceth gifts unto a due-exercise,
prevents their abuse, stirs them up unto proper occasions, keeps them from
being a matter of pride or contention, and subordinates them in all things
unto the glory of God. When the actings of grace and
gifts are inseparable, as when in prayer the Spirit is a Spirit of
grace and supplication, the grace and gift of it working together, when
utterance in other duties is always accompanied with faith and love, then
is God glorified and our own salvation promoted. Then have edifying gifts
a beauty and lustre upon them, and generally are most successful, when they
are clothed and adorned with humility, meekness, a reverence of God, and
compassion for the souls of men; yea, when there is no evidence, no
manifestation of their being accompanied with these and the like graces,
they are but as a parable or wise saying in the mouth of a fool.
Gifts, on the other side, excite and stir up grace unto its proper
exercise and operation. How often is faith, love, and delight in God,
excited and drawn forth unto especial exercise in believers by the use of
their own gifts!

And thus much may suffice as to the nature of these gifts
in general; we next consider them under their most general
distributions.